..續本文上一頁our minds to others. We, being students of the Buddhadharma, have received teachings and understand that others do not have a method on how to remove suffering, so we must try through our aspirations to help them.

　　 The sixth chapter is on thoroughly training in samadhi which entails removing the obstacles. This is done by making vast amounts of offerings and then dedicating these offerings to the outcome of the merit to the full enlightenment. This will help to remove all of the obstacles hindering us, which were created in our previous lives. Within the preliminary practices the Vajrasattva (Dorje Sempa, Tib.) practice will enable us to thoroughly train in samadhi.

　　 Chapter seven is on the necessity of patience. The Buddha talks about three types of patience. The first one is the patience of diligence for the results of the dharma practice, training in samadhi and receiving teaching. Extreme diligence is needed to attain greater stability in samadhi. The patience is enduring and undertaking hardships in the practice of samadhi and the other vajrayana practices like deity yoga, the generation and completion stages of practice. The third type of patience is the willingness to share and teach the Dharma with the motivation of helping others. We need to train in being harmed by others to strengthen our compassion toward them and reduce our passions. For this is the nature of samsaric existence. This concludes the seventh chapter.

　　(The chapter that demonstrates the insubstantiality of phenomena is the eighth chapter).

　　 Previously, the Buddha taught substantiality, such as virtue and unvirtuous deeds to people whose minds would cling to things as concrete or permanent substantiality. Where do we find the teaching on the insubstantiality of all things

　　 In the Prajnaparamita Sutra and the sixteen aspects of emptiness is where it was taught. Why did the buddha teach emptiness

　　 He taught this to show that it is possible to abandon the cause of the disturbing emotions and the cause of suffering. It is possible to avoid suffering by realizing the insubstantiality of all phenomena. That is the reason the Buddha taught this subject.

　　 Rinpoche then uses the example of the rope located in the grass in a poorly lit up area. The person gives rise to the rope being a snake. The person will panic and experience fear. If on the other hand we realize the rope is not a snake, the fear will vanish. By recognizing that all things have the nature of emptiness we are able to experience things as they truly are and the disturbing emotions will vanish .If we wish to awake to the unsurpassable state of complete enlightenment what should we do

　　 We should become skilled in the wisdom that sees the insubstantiality of all things.

　　 During that time the Lord Buddha was born as a bodhisattva called Great Compassion and he received the teaching of the insubstantiality of all things from the Buddha of that time named Arisen From The Insubstantiality. Because of the Buddha”s great devotion he received the teachings and he attained a high state of realization. By using intelligent reasoning the great masters of the past such as Arya Nagarjuna came to understand the insubstantiality of phenomena, and we can also understand this through reasoning. It is important to use reasoning to become clear on how things are. There are two reasons for this, not to become swayed by others, and to have a clear conviction of it. Not just because the Buddha said this and the sutras mention this.

　　 Rinpoche then talked about the analyzing of all things being dependent arising. He then pointed out two sticks of incense; one the short and the other longer, or the example of near or far. The principal also covers good and bad. These attri…

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